i “marcus” — 2008/10/6 — 21:25 — page 97 — #97 i i i SILENUS’SONG (VIRGIL ECL. 6.27-86) —A SOURCE FOR OVID’S PYTHAGOREANISM IN THE METAMORPHOSES ? Marcus Nabielek Oriel College, University of Oxford [email protected] Abstract Pythagorean ideas in Silenus’ song in Virgil’s Eclogue 6 are set out. The role of music in ordering a transcendent, stable world and changing cosmos and in accessing the transcendent world is shown to be stressed by Virgil. A modern- philosophical account of musical transcendence is provided, as well as an expla- nation of its continued attractiveness for poets and philosophers who ponder the notion of immortality. The same ideas are then shown to be emphasised in Ovid’s Metamorphoses. The conclusion is drawn that the Metamorphoses owe their philosophical dimension to Virgil’s Pythagoreanism in Eclogue 6. Key Words: Pythagoreanism, Immortality, Music, Silenus, ’Metamorphoses’. Resumen Se exponen las ideas pitagóricas de la canción de Sileno en la Égloga 6 de Virgilio. Se muestra cómo Virgilio enfatiza el papel de la música como ordenadora de un mundo trascendente y estable, un cosmos cambiante y como acceso al mundo trascendental. Se proporciona una explicación moderno-filosófica de la trascendencia de la música, así como una explicación de la continua atracción que ésta tiene para poetas y filósofos que consideran la noción de inmortalidad. Después, se muestra que las mismas ideas son enfatizadas en las Metamorfosis de Ovidio. La conclusión es que las Metamorfosis deben su dimensión filosófica al pitagorismo de Virgilio en la Égloga 6. Palabras clave: pitagorismo, inmortalidad, música, Sileno, Metamorfosis. * Received: 13-03-07. Accepted: 31-08-07. Tópicos 33 (2007), 97-118 i i i i i “marcus” — 2008/10/6 — 21:25 — page 98 — #98 i i i 98 MARCUS NABIELEK In the words of Charles Kahn Pythagoreanism had always been ‘en vogue’ in Rome1. Ennius, the father of Roman poetry, held Pythagorean beliefs2. Cicero translated Plato’s ‘Pythagorean’ dialogue Timaeus into Latin3 and in his philosophical writings developed a ‘cosmic religion’ with Pythagorean overtones that was to have a profound influence on Virgil4. As to Ovid, with Book I’s cosmogony and Pythagoras’ speech in Book XV he certainly furnished his Metamorphoses with a philosophical frame5. But the poet’s philosophical seriousness, particularly his ad- herence to Pythagorean views, is a matter of dispute6. The parallels in structure and content between the Metamorphoses and Silenus’ song in Virgil’s sixth Eclogue7 have been noted8. I intend to address the ques- tion whether there might not also be parallels in philosophical content to the extent that Ovid can be said to have borrowed his Pythagoreanism from Virgil. Which ideas of the cluster of ideas known as ‘Pythagoreanism’ are originally due to Pythagoras remains a matter of debate,9 as well as the 1C. H. Kahn, Pythagoras and the Pythagoreans; A brief History (Indianapolis, 2001), 88. 2Kahn, Pythagoras and the Pythagoreans, 86. 3Kahn, Pythagoras and the Pythagoreans, 73, 86. 4F. A. Sullivan, “Some Virgilian Beatitudes”, AJPh 82 (1961): 394-405 5E. Fantham, Ovid’s Metamorphoses (Oxford, 2004 ), chs. 2, 8. 6For M. M. Colavito, (The Pythagorean Intertext in Ovid’s Metamorphoses Lam- peter, 1998), Ovid is a Pythagorean devotée, while for P. De Lacey, (“Philosophical Doctrine and Poetic Technique in Ovid”, CJ 43 [1947]: 153-161.), his philosophical efforts are a matter of poetical technique. 7All references to Virgil’s poem are based on R. Coleman’s edition (Vergil: Eclogues, Cambridge, 1977). See the Appendix where the entire passage is quoted as well as the respective translation by A. J. Boyle, The Eclogues of Virgil (Melbourne, 1976). 8B. Otis, speaks of a “striking resemblance”. Cfr. Ovid as an Epic Poet (Cambridge, 1966), 48. 9G. S. Kirk, J. E. Raven & M. Schofield, The Presocratic Philosophers (Cambridge, 1983), 331-333; Kahn, Pythagoras and the Pythagoreans, 1, 2. Tópicos 33 (2007) i i i i i “marcus” — 2008/10/6 — 21:25 — page 99 — #99 i i i SILENUS’SONG (VIRGIL ECL.6.27-86) 99 problem whether these ideas are the outcome of cult activity or serious philosophical argument10. Two central ideas seem to be originally those of Pythagoras:11 first, the idea of a mathematically structured, transcendent, ultimate reality be- yond an ever cyclically changing empirical world of becoming. Second, the idea of the soul’s immortality, with corollary beliefs in its possible transmigration into animal form, in recollection of prenatal existence, in the kinship of living things, and the pursuit of a way of life charac- terised by vegetarian dietary restrictions and purificatory exercises, in- volving mathematical and musical practice and the learning and frequent repetition of passwords and doctrinal propositions. The Pythagorean way of life was then believed to secure a better existence for the soul in the after-life with the hope of a final release from the cycle of recurrence governing the world of becoming12. These two central ideas were elaborated by Plato in the Timaeus and Phaedo respectively13. The eschatological beliefs were shared with the Orphic cult tradition, but distinguished, for example, by the Pythagore- ans’ worship of Apollo rather than the Orphic Dionysus14. The need for purification of the soul to prepare its ascent to a stable, transcendent and timeless world indicates that while entrapped in the temporal world of becoming the soul was considered to be in perennial conflict15. 10F. M. Cornford, (“Mysticism and Science in the Pythagorean Tradition”, in The Pre-Socratics. A Collection of Critical Essays, ed. A. P. D. Mourelatos, Princeton, 1993, 135ff.), detects a serious scientific strand and a cult strand in the Pythagorean tradi- tion. W. Burkert (Lore and Science in Ancient Pythagoreanism, Harvard, 1972), remains sceptical. See also Kirk et al., The Presocratic Philosophers, 235. 11Kahn, Pythagoras and the Pythagoreans, 3, 4; and Kahn, “Pythagorean Philoso- phy before Plato”, in The Pre-Socratics. A Collection of Critical Essays, ed. A. P. D. Mourelatos (Princeton, 1993), 178. 12Kirk et al., The Presocratic Philosophers, 238; Kahn, “Pythagorean Philosophy before Plato”, 165, 166; Pythagoras and the Pythagoreans, 3, 4. 13Kahn, Pythagoras and the Pythagoreans, 56-62. 14Kahn, Pythagoras and the Pythagoreans, 4, 20; Cornford, “Mysticism and Science in the Pythagorean Tradition”, 141. 15Cornford, “Mysticism and Science in the Pythagorean Tradition”, 152-160. Tópicos 33 (2007) i i i i i “marcus” — 2008/10/6 — 21:25 — page 100 — #100 i i i 100 MARCUS NABIELEK How the mathematical, timeless, transcendent world and the tempo- ral physical world of becoming are related and how the soul is to exist eventually in the former remains obscure. The 5th century philosopher Philolaos developed a cosmology along Pythagorean lines according to which both the numbers and the cosmos result from the breathing in of void from the unlimited air or pneuma by a primordial Monad16. The cosmos was thus likened to a living creature. Numbers provided the un- derlying order of cosmogony and the regularities in the cosmos, and were likened to or even identified with sensible entities, a theory much criti- cised by Aristotle,17 particularly in its Platonic guise in the Timaeus18. In Philolaos’ cosmology fire played a crucial role as the element of a central fire around which the planets revolve, as the element of the fixed stars at the cosmos’ boundary and of the sun, which was believed to deflect the stars’ caelestial light onto the planets19. Fire and stars were also symbol- ically associated with immortal, or divine existence20. The ideas of the cosmic significance of fire and pneuma, for example, were appropriated by Stoic philosophies, and through Cicero’s writings remained influential in Roman thought21. In Virgil’s poem Pythagorean ideas, are, if at all, communicated by Silenus. In Greek mythology Silenus is a satyr combining traits of animal and human nature, which places him in the Orphic-Dionysian tradition. Virgil’s Silenus luring the Fauns and beasts with his song, vs. 26, 27, stands in that tradition. But Silenus is also a purveyor of Apollonian wis- dom, including mathematical-astronomical knowledge22. In the rhythm set by the anaphora tum, vs. 26, 27, and nec tantum, vs. 28, 29, one 16Kahn, “Pythagorean Philosophy before Plato”, 176, 183; Pythagoras and the Pythagoreans, 25, 29ff. 17Kahn, Pythagoras and the Pythagoreans, 25-28; “Pythagorean Philosophy before Plato”, 175-176; Kirk et al., The Presocratic Philosophers, 331-333. 18Kahn, Pythagoras and the Pythagoreans, 56. 19Kahn, “Pythagorean Philosophy before Plato”, 178, 179; Kirk et al., The Preso- cratic Philosophers, 343. 20Colavito, The Pythagorean Intertext in Ovid’s Metamorphoses,ch. 1. 21Kahn, Pythagoras and the Pythagoreans, 73, 86; F. A. Sullivan, “Some Virgilian Beatitudes”, AJPh 82 (1961): 402-403. 22J. A. Notopoulos, “Silenus the Scientist”, CJ 62 (1967): 308-309. Tópicos 33 (2007) i i i i i “marcus” — 2008/10/6 — 21:25 — page 101 — #101 i i i SILENUS’SONG (VIRGIL ECL.6.27-86) 101 might hear the incantatory repetitiveness of Pythagorean purificatory exercise. Numerum, v. 27, number being the key Pythagorean concept, is melodiously linked by internal rhyme, (tum/numerum), and elision, (vero/in) to Silenus’ rhythm. In the high ‘i’ assonances of rigidas and cacumina one perceives the treetops’ shivering, affected by the vibrating assonances of ‘m’. Silenus’ song seems to have united all living things23 in a universal resonance phenomenon, manifesting their kinship. In the cosmogony, vs. 31-44, four Pythagorean themes are promi- nent. First, the world’s creation is likened to that of a living entity, aris- ing from semina, v. 31. Life processes are emphasised throughout, and Pyrrha’s stone throwing resembles an act of sowing. Second, of the four elements fire dominates, set off from the tri- colon, v. 33, into v.